BDM - Statement of Faith

We believe the Scriptures -- both the Old and New Testaments -- to be the verbally inspired Word of God, written by men in God's control, inerrant and infallible, in the whole and in the part, in all areas (including creation, science, geography, chronology, history, and in all other matters in which it speaks), in the original manuscripts, and the complete ¹ 1and final authority in faith and life. We accept the grammatical-historical-literal system of interpretation²of the Scriptures, and accept the historical record of the Bible as accurate and adequate³(1 Thes. 2:13; 2 Tim. 3:15-17; 2 Pe. 1:20,21; Psa. 19:7-9; Rev. 22:18-19).

We believe in the Biblical account of the creation of the universe in six literal, solar days; that God created by His Word the heavens, the earth, and all their hosts, without pre-existing materials; that man was created by a direct act of God; that all humans were present in Adam when he was created; that new individuals (in all their parts) come into existence today, not by a continuing creation, but through the laws of propagation established by God; that each individual is a living person from the moment of conception; that all forms of evolutionary hypotheses⁴are serious errors which strike at the very person and glory of God (Gen. 1:1-31; 2:7; 5:3; Exo. 20:11; Heb. 11:13; Psa. 139:13-16; Lk. 1:41,44; Jn. 1:3; Rom. 5:12-24; 1 Cor. 15:22; Col. 1:15-19; Heb. 11:3).

We believe in one God, eternally existing in three persons -- Father, Son, and Holy Spirit -- who are identical in essence,⁵equal⁶in power and glory, and possess precisely the same attributes and perfection (Deut. 6:4; Matt. 28:19; Lk. 3:22; 2 Cor. 13:14).

We believe that man was created in the image and likeness of God, in innocence and without sin.⁷But in Adam's sin the race fell, inherited a sinful nature, became spiritually dead⁸and alienated from God so that man is a sinner by both nature and imputation, thereby justly condemned to eternal damnation without defense or excuse, and man, of himself, is incapable of remedying his lost and depraved⁹condition by any means whatsoever (Gen. 1:26; 3:1-24; Jn. 6:44,65; Rom. 3:10-18; 5:12,19; Eph. 2:1-3).

We believe that God demands a life of perfect obedience to His law; i.e., complete and total righteousness. Thus, God the Son had to become man in order to provide for us what God the Father's holy nature (and self-consistency) demanded -- perfect righteousness. Thus, the Lord Jesus Christ, the eternal Son of God, became man without ceasing to be God; having been conceived of the Holy Spirit and born of a virgin, in order that He might reveal God and redeem sinful man. He accomplished this redemption by voluntarily giving Himself as a sinless substitutionary sacrifice on the cross, thereby satisfying God's righteous judgment against sin. He gave proof that He accomplished that redemption by His bodily resurrection¹⁰ from the grave. He then ascended to the right hand of His Father where He intercedes on behalf of those who have believed on Him (Jn. 1:1,2,14,18; Lk. 1:34,35; 24:36-43; Rom. 2:12,13; 3:24-26; 8:34; Heb. 4:14-16; 2 Cor. 5:21).

We believe that the Holy Spirit is the Divine Person who convicts the world of sin; that He alone brings new life¹¹to those who are spiritually dead; that He baptizes¹²(or places) all believers into the one true Church, which is the Body of Christ; that He indwells them permanently, seals them unto the day of redemption, bestows spiritual gifts upon them, and fills (controls) those who are yielding to Him to empower for Christian life and service (Jn. 3:3-8; 16:7-11; Acts 5:3,4; Eph. 4:5; 1 Cor. 12:13; Rom. 8:9; Jn. 14:16,17; Eph. 4:30; 1 Cor. 12:7-11; 1 Pe. 4:10; Eph. 3:16; 5:18; Gal. 5:22,23).

We believe that God created an innumerable company of spiritual beings, known as angels; that one, Lucifer, the highest in rank, sinned through pride, and thereby became Satan; that a great company of the angels followed him in his moral fall; that some became demons and are active as his agents and associates in the prosecution of his unholy purposes; and that others who fell are "reserved in everlasting chains under darkness unto the judgment of the great day" (Rev. 12:1-10; 2 Pe. 2:4; Jude 1:6). We believe that Satan is the author of sin and, under the permission of God, was the deceiver of Eve in the Fall; that he is the open and declared enemy of God and man; and that he shall be eternally punished in the Lake of Fire (Job 1:6-7; Isa. 14:12-17; Ezek. 28:11-19; Matt. 4:2-11; Jn. 12:31; Rev. 20:10). In his warfare, he appears as an angel of light (2 Cor. 11:13-15), counterfeiting the works of God by fostering religious movements and systems of doctrine (1 Tim. 4:1-3), and that these doctrines in every case are characterized by a denial of the efficacy of the atoning sacrifice of Christ and of salvation by grace alone.

We believe that salvation is the gift¹³of God's grace given to all who believe on the Son (i.e., to all whom God has sovereignly and unconditionally elected to salvation) (Eph. 1:4; 2 Thes. 2:13; Rom. 9:11-13; 11:4-6). It includes all that God does in saving the elect from the penalty, power, and presence of sin, and in restoring them to a right relationship with God.¹⁴ As such, it is solely the work of God from initiation to completion. It cannot be gained by good works,¹⁵but is a free gift for all whom God has enabled to believe on the Lord Jesus Christ and His finished work on the cross. All who so put their faith in Jesus Christ as Savior and Lord have been forgiven¹⁶and saved from their sins and declared righteous before God, and have been born into the family of God by the regenerating¹⁷work of the Holy Spirit. God's purpose for saving His elect is so that they bring glory to Him by their lives (Rom. 1:16; 10:17; Acts 16:14b; Eph. 1:7; 2:8,9; Jn. 1:12,13; Rom. 9:16; 2 Cor. 5:21; Phil. 1:6; Titus 2:11-14; 3:5-7; 1 Pe. 1:18- 19; Jn. 5:40; 6:44; 3:36; 5:24; 1 Jn. 5:1).

We believe that all the saved -- those in whom God has accomplished His transforming work of grace -- are kept¹⁸by His power, and thus, are secure¹⁹in Christ forever. This assurance, however, is not the occasion for sin, for God in holiness cannot tolerate willful and/or persistent sin in His children, and in infinite love He corrects them. True faith in Christ is always expressed by a fruitful, God-pleasing life²⁰(Jn. 10:27-29; Rom. 8:29-39; 1 Jn. 5:13; Heb. 12:6; Matt. 7:20; Js. 2:20).

We believe that God, in the Scriptures, has given us everything pertaining to life and godliness. This includes the salvation from the penalty of sin, and just as surely, the provision of sanctification (separation) from sin. Sanctification from sin affects both the positional and practical aspects. Positional sanctification (i.e., justification) as a work of the Holy Spirit is complete and is without further growth; however, practical sanctification (i.e., progressive sanctification), a result of the work of the Spirit in regeneration using the Word of God, provides the nourishment²¹for growth in maturity in Christ. While practical sanctification is assured by the Word and the Spirit, it is yet imperfect²²in this life. There is some element of corruption in every part of the fallen nature which is the source for the war between the flesh and the spirit. The maturing to obedience is possible for believers as they feed on the Word, submit to the Spirit of God, and are in fellowship²³with other believers for service and accountability (Jn. 17:17; 1 Cor. 1:30; Rom. 6:19,22; Heb. 10:25; 1 Pe. 2:2; 2 Pe. 1:3).

We believe that the true Church, called in Scripture the Body of Christ,²⁴is a spiritual organism.²⁵Every person who has trusted Jesus Christ for salvation²⁶in this present age has been baptized (placed) into this organism by the Holy Spirit. The local church,²⁷as established in Scripture, is made up of redeemed individuals who have joined together for worship, instruction,²⁸fellowship,²⁹and service (Eph. 1:22,23; 5:25-32; 1 Cor. 12:12,13; Acts 2:42; 13:1,2), exhibiting the true love³⁰of God to each other.

We believe that a Christian should desire to live a life of righteousness, good works, and separation unto God from the evil ways of the world (Rom. 12:1,2), manifested by speaking the truth (Js. 5:12), maintaining the sanctity of the home (Eph. 5:22-6:4), settling differences between Christians in accordance with the Word of God (1 Cor. 6:1-8), not engaging in carnal strife but showing a Christ-like attitude toward all men (Rom. 12:17-21), exhibiting the fruit of the Spirit (Gal. 5:22,23), and maintaining a life of prayer (Eph. 6:18; Phil. 4:6).

We believe that believers are to be generous in their giving,³¹and that all giving should preferably be done in secret according to the Lord's command (Matt. 6:1-4). Thus, the giving of cash or by other means that preserve the privacy of the giver is encouraged.

We believe that it is the obligation of the saved to witness by life and by word to the truths of Holy Scripture and to seek to proclaim the Gospel to all mankind (Mk. 16:15; Acts 1:8; 2 Cor. 5:19,20). We also believe that the sending of missionaries is a local church function (just as it is the responsibility of the local church to conduct church discipline and believer's baptism) and, thereby, cannot be delegated to a mission board or agency.

We believe that God is sovereign in the bestowment of all His gifts; and, that the gifts of evangelists, pastors, and teachers are sufficient for the perfecting of the saints today; and, that speaking in tongues and the working of sign miracles gradually ceased as the New Testament Scriptures were completed and their authority became established (1 Cor. 12:4-11; 2 Cor. 12:12; Eph. 4:7-12).

We are opposed to all forms of theological compromise, apostasy, liberalism, modernism, ecumenical evangelism,³²neo-orthodoxy,³³neo-evangelicalism,³⁴and the charismatic and ecumenical movements of our day. We believe that all are out of harmony with the Word of God and the official doctrine and position of Biblical Discernment Ministries, and are inimical to the Word of God.

Since we believe that evil, false doctrine, and spiritual compromise are all contagious, we thereby believe that the only way the purity, peace, and reputation of the church can be maintained is by separation -- both personal and ecclesiastical. Christians are to be in the world, but not of it, having no friendship, affiliation, nor identification with it³⁵(personal separation). Likewise, Christians should not attempt to "Christianize"³⁶the world's principles and practices and bring them into the Church as part of Christian worship, fellowship, prayer, preaching, or communion. We also believe in the separation³⁷from detractors of orthodox doctrine; unbiblical ecclesiastical practices (i.e., neo-evangelicalism, ecumenism, ecclesiastical apostasy, modernism/liberalism, and the charismatic movement), immoral unrepentant "believers," and the state [primary separation]. Moreover, we believe that Christians are commanded by Scripture to withdraw from professing brethren who enter into memberships, affiliations, and fellowships (including evangelistic crusades, youth movements, mission agencies, schools, etc.) which seek to unite separatist fundamentalists with those who do not obey the Biblical teachings on separation (i.e., with those who refuse to obey the Biblical doctrine of separation) [secondary separation] (1 Cor. 5:11; Acts 2:42; Hag. 2:11-13; Amos 3:3; 2 Chron. 19:2; Psa. 1:1; 1 Tim. 6:3-5; 2 Tim. 2:20,21; Js. 1:27; 4:4; Jn. 17:15,16; 1 Jn. 2:15-17; 2 Cor. 6:14,17-7:1; 1 Cor. 10:18-21; Gal. 1:8,9; Rom. 16:17; Titus 3:10; Matt. 18:17; 2 Tim. 3:1,2,5; 1 Cor. 15:33; Eph. 5:11; Rev. 18:4; 2 Thes. 3:6,14,15; 2 Jn. 10,11).

We are firmly opposed to all societies, lodges, and organizations of an un-Christian or anti-Christian character.³⁸We avoid membership or participation in any organization that in its objectives, ceremonies, or practices is inimical to the Gospel of Jesus Christ or the faith and life of the Christian church.

We believe that civil government is ordained of God for the welfare of human society to promote and protect the good and to restrain and punish evil. Therefore, we consider it the duty of Christians to pray for rulers and for those that are in authority over them and to give due respect to them. However, where the demands of civil law would militate against the supreme law and will of God, Christians should obey God rather than man³⁹(Dan. 4:17; Matt. 22:17-21; Acts 4:19, 5:29; Rom. 13:1-7; 1 Tim 2:1-4; Acts 23:5; Titus 3:1; 1 Pe. 2:13,14).

We believe that our Lord Jesus Christ instituted two ordinances to be observed by all believers until His return -- water baptism (by immersion) to show forth our identification with the crucified, buried, and risen Savior (Matt. 28:19; Rom. 6:3-5; Col. 2:12) and the Lord's Supper as the commemoration of His death until He comes (1 Cor. 11:23-26).

We believe that the dispensations are divinely ordered stewardships, or rules of life (not ways of salvation), by which God administers His purpose on Earth through man under varying responsibilities in successive ages. Each dispensation begins with man being divinely placed in a new position of privilege and responsibility, and each closes with a failure of man resulting in righteous judgment from God. Three of these dispensations, or rules of life, are the subject of extended revelation in Scripture. They are the dispensation of the Mosaic Law, the present dispensation of Grace (the Church age), and the future dispensation of the Millennial Kingdom. They are distinct and are not to be intermingled or confused, as they are chronologically successive. Thereby, Covenant Theology as found in Reformed Theology is unscriptural (Jn. 1:17; 1 Cor. 9:17; 2 Cor. 3:9-18; Gal. 3:13-25; Eph. 1:10; Col. 1:24,25; Heb. 7:19; Rev. 20.:2-6).

We believe in the imminent, personal, pre-tribulational coming of the Lord Jesus Christ for His Church and His subsequent premillennial⁴⁰return to earth with His saints to establish His Millennial Kingdom upon the earth (1 Thes. 1:10; 4:13-18; Rev. 3:10; Zech. 14:4-11; Rev. 19:11- 16; 20:1-6).

We believe that at death the souls of those who have trusted Christ for salvation pass immediately into His presence and remain there in conscious bliss until the resurrection of the body at Christ's coming for the Church, when soul and body will be reunited.⁴¹We then shall be with Him forever in glory. We also believe that at death the souls of unbelievers remain in conscious misery until the final judgment of the Great White Throne at the close of the Millennium when the soul and body will be reunited and cast into the lake of fire -- not to be annihilated, but to be separated from God forever in conscious punishment⁴²(Lk. 16:19-26; 2 Cor. 5:8; Phil. 1:21-23; Jn. 5:28-29; 2 Thes. 1:7-9; Matt. 25:46; Rev. 20:11-15).

¹ Completed: We believe that God in His perfect providence has faithfully preserved His revelation to man so that today we possess the complete, accurate, and reliable texts of both Testaments (Deut. 4:2; 12:32; Prov. 30:5,6; Rev. 22:18,19; Eccl. 3:14; Isa. 40:8; Psa. 12:6,7; 119:89,111,152,160; Matt. 5:18; 1 Pe. 1:23-25). [Return to text]

² Interpretation: A passage of Holy Scripture is to be taken as true in its natural, literal sense unless the context of the passage itself indicates otherwise, or unless an article of faith established elsewhere in Scripture requires a broader understanding of the text. [This is the foundation for a pretribulational (Rev. 3:10) return of Christ for the church and a premillennial return of Christ to earth to set up His earthly kingdom (1 Cor. 12:23-26; Rev. 11:15; 12:10). There is, therefore, a distinction between Israel (Gal. 3:15-18; Rom. 11:25-26,29) and the Church (Acts 2; 2 Cor. 11:2; Eph. 5:23; 1 Cor. 12:13; Gal. 3:26-29) regarding God's promises and purpose.] Extra-Biblical linguistic and cultural considerations must never decide the interpretation of a text, and any use of extra-Biblical material to arrive at an interpretation inconsistent with the internal truth of a Scriptural passage is to be rejected. The overriding principle must always be to let Scripture interpret Scripture. [Return to text]

³ Accurate and Adequate: General (natural) revelation is not to be compared with the special revelation of the Scriptures. For example, the idea that "All Truth is God's Truth" by itself, and from a human perspective, appears to be a true statement. However, since the practical application of the axiom depends upon fallible man's judgment, it cannot be used to import so-called "truth" from non-Biblical sources (Jn. 14:17; 16:13; 17:17). The Scriptures are accurate and completely sufficient in all matters pertaining to life and godliness. Therefore, the theories offered by psychology to explain "the nature of man, how he should live, and how he can change" are totally unacceptable, since they argue against the sufficiency of Scripture, which gives God's answers to these questions. In short, the Bible is God's all-sufficient rule for faith and conduct through the power of the Holy Spirit to regenerate, sanctify, and equip the believer for life and service (2 Pe. 1:3; Heb. 4:12). [Return to text]

⁴ Evolutionary Hypotheses: We reject all of the "theological evolutionary" theories of creation (Gap Theory, Old-Earth theory, Day-Age Theory, Theistic Evolutionism/Progressive Creationism, etc.), as well as the theories of the secular evolutionists. [Return to text]

⁵ Essence: The Father, Son, and Holy Spirit have the same nature, attributes, and perfections, and are thereby worthy of precisely the same homage, confidence, and obedience. [Return to text]

⁶ Equal: There is a hierarchical order in the godhead: Father first, Son second, and Spirit third (Jn. 14:24; 16:28; 14:16). [Return to text]

⁷ Sin: Sin can best be defined as anything contrary to the nature of God. The standard of God's nature is His holiness and His revealed will -- the Word of God. To fall short of God's holy standard is to sin (Rom. 14:23; 1 Pe. 1:14:15; 1 Jn. 3:4). [Return to text]

⁸ Spiritually Dead: Man possesses no "spark of divinity" that simply needs to be fanned; he is spiritually dead and, thereby, is blind to spiritual truth. He has a natural enmity against God and needs to be made alive by the regenerating work of the Holy Spirit that comes solely by grace through faith in the substitutionary work of Jesus Christ (Psa. 51:5; Isa 64:6; 1 Cor. 2:14; 2 Cor. 4:4; Rom. 3:10-18; Eph. 2:1-10; Rom. 8:6-8). [Return to text]

⁹ Depraved and Fallen: The Fall of man was complete. There is no godly virtue left in man after the Fall. The difficulty of belief, therefore, lies rooted in sin, not in intellect; belief in the Biblical sense is not difficult -- it is impossible. The will to respond to God's grace is totally beyond man's ability, albeit his duty (Psa. 51:5; Isa. 64:6; Eph. 4:18; Jn. 6:44; Rom. 3:19). [Return to text]

¹⁰ Resurrection: The resurrection of Christ is the basis for the resurrection of the body of all believers. It is not figurative nor spiritual, but real (i.e., literal and physical) in time and space (Jn. 20:27). [Return to text]

¹¹ New Life: The life given by the Holy Spirit is more than simply "forgiven" with a continuing dead faith. It is a life that is of God which transforms the person into a totally new creation. God, very God, in the person of the Holy Spirit has taken up residence in the life. The life that is lived henceforth is truly changed from the inside out. This person will be marked off by others as different from "before" (2 Cor. 5:17). This is true "Lordship salvation" -- the evidence of a faith bestowed by God results in the fruit of the Spirit (Gal. 5:22,23; Acts 26:20). [Return to text]

¹² Baptizes: The baptism of the Spirit occurs at salvation and is a once for all time event (1 Cor. 12:13; Rom. 8:9). A subsequent "spiritual baptism" after salvation for the purposes of enablement, giving some sign, or for other reasons (i.e., second blessing, crisis sanctification, etc.) is not supported by the Scriptures. Since the baptism of the Spirit occurs in the realm of the spirit, there are no accompanying visible manifestations as there were in some instances in the early church (Acts 2:4; 19:6). The sign gifts were given to validate the ministry of the Apostles (2 Cor. 12:12; Heb. 2:3,4) who for the most part were the writers of the New Testament. Once these writings were complete, the (temporary) sign gifts disappeared with the Apostles and with those to whom they personally ministered. [Return to text]

¹³ Gift: Because of man's depravity, blindness, and rebellious nature, salvation is possible only as a gift without merit; i.e., grace alone is efficacious to the saving of the soul (Eph. 2:8,9). [Return to text]

¹⁴ Right Relationship with God: This "gift" of salvation includes all things necessary as evidence that one has trusted Christ; i.e., the faith necessary to trust Christ and the repentant heart necessary to turn from sin to Christ are both gifts from God to His elect (Acts 13:48; Eph, 2:8,9; Phil. 1:29; Rom. 2:4; Acts 5:31; 11:18; 14:27; 2 Tim. 2:25). [Return to text]

¹⁵ Good Works: It would include those works that God "may see" in the future. This precludes the idea of an election based on God's view of the future where He is "seeing the faith," thereby granting salvation on those terms (Titus 3:5). [Return to text]

¹⁶ Forgiven: A life of obedience to the law -- that which God demands -- has been performed by the doing and the dying of Jesus Christ -- His sinless life and His obedient death. Sinners are enabled to present the righteousness of Christ to God by faith. Therefore, total forgiveness is granted by God based on the substitutional death of Christ on behalf of the believer, thereby imputing to the believer the righteousness of God in Jesus Christ. All believers acknowledge their sinful condition and trust in the death of Christ to pay the penalty for sin past, present, and future (1 Jn. 1:9). To acknowledge sin as sin is a confession that characterizes believers. The responsibility of believers is to flee all unrighteousness (1 Thes. 1:9b; 1 Tim. 6:11; 2 Tim. 2:22), having an appreciation for the cleansing ministry of Jesus Christ (1 Jn. 2:1,2). [Return to text]

¹⁷ Regeneration/Born Again: A "Christian" is the result of the creative act which Scripture calls regeneration -- a new birth. In order to be saved, sinners must be "born again" (Jn. 3:3,5; Eph. 2:1,5; 1 Jn. 5:1), which is the new creation in Christ Jesus (2 Cor. 5:17; Col 2:13; Jn. 3:8). It occurs the instant a person believes on and receives the Lord Jesus Christ as Savior and Lord (Acts 16:30,31); i.e., it is not a process (Jn. 5:24). In the new birth, the one dead in trespasses and in sins is made a partaker of the divine nature and receives eternal life, the free gift of God (Rom. 3:23; 6:23). [Return to text]

¹⁸ Kept: The "perseverance of the saints" is a concept totally different from "once saved always saved." The saints, by God's grace, will be kept to glorification; i.e., the saints will persevere through trial and persecution, and will remain faithful and true to God, by His enablement through the power of the Holy Spirit (Heb. 3:6; 1 Jn. 2:19; Rom. 11:22; Col. 1:22,23). [Return to text]

¹⁹ Secure: The salvation of the elect is secured from before the foundation of the world (Eph. 1:4). The electing work of Christ secures not only the elect to salvation for this life, but also to eternity (Rom. 11:29; Jn. 6:37-40; 1 Cor. 3:14,15; Eph. 1:13,14). [Return to text]

²⁰ God-pleasing Life: This does not mean that believers never sin. The believer as a new creature continues to struggle against the flesh, which continues to war against the spirit and cause a life in conflict, imperfect in performance in comparison to his new character (Rom. 7:7-25). However, believers who do sin do not form a distinctive group identifiable as "carnal (fleshly) Christians" as set apart from "non-carnal Christians." No doubt, all Christians commit acts of carnality. Sinful conduct finds its source in the flesh (1 Cor. 3:3; 1 Pe. 2:11; 2 Pe. 2:18) and these individuals can be said to be guilty of carnality or acting according to the flesh. Correspondingly, all believers are disciples by virtue of their relationship with Jesus Christ; therefore, a "disciple" is not a casual reference to a believer who is "no longer (fleshly) carnal," based upon a decision to walk more obediently, but "disciple" is simply synonymous with "believer." Acts 11:26 records the beginning of the term Christian being applied to followers (disciples) of Christ. [Return to text]

²¹ Word of God and the Wisdom of the World: The wisdom of the world, which is presented by various disciplines of secular study that purport to explain certain human behavior, is inadequate and positions itself against the revelation of God. Allowing for organic and mental development factors, all believers are responsible for their own actions. The idea of two "minds" (conscious and the "subconscious" or "unconscious") is not found in Scripture. The motivation for our moral conduct and conduct based on our values is seated in the consciousness alone. Motivation for actions that spring from a hidden source, causing irresponsible and uncontrollable action, is rejected as unbiblical (Jn. 14:16; 1 Cor. 1:18,21,26-29; 2:4-8,13-15a; 3:18-20; Col. 2:3,8-10; Js. 1:5; Jer. 17:5-7; Isa. 2:22; Psa. 119:99,100; Ezek. 18). [Return to text]

²² Imperfect: Not to imply "ineffective" -- the regenerating work of providing new life is effective and always produces a change in the person who receives the new life (1 Thes. 2:13; 5:23; Phil. 3:12), but perfection is not reached in this life (Rom. 8:29,30; Phil. 1:6; 2:12,13; 3:21). [Return to text]

²³ Fellowship: Fellowship of a person with God is established on the basis of the death of Jesus Christ for his sin. The relationship with God as a son is established forever at the moment of regeneration and is not interrupted. While sin in the life of the believer is detrimental to his testimony as a believer, grieves the Holy Spirit, and is out of character for a believer, he, by virtue of his adoption, is still a son. Therefore, the concept of a person being out of fellowship (relationship) with God, is in effect saying that such a person is not a believer (1 Jn. 1:6; 4:15; 5:12). Nevertheless, a believer who is in sin will have that relationship with God negatively affected (Isa. 59:1,2; 1 Pe. 3:7). [Return to text]

²⁴ Body of Christ: The Church is the manifestation of the Body of Christ on earth. The Church is the only agency so recognized as the Body of Christ. Since the local church is her only manifestation, God's program for this age is to be carried out through the local church. Therefore, identification with a local, Bible-teaching church is not optional for a believer (Eph. 1:22,23). [Fellowshiping with error is also not an option for a believer. So, if a sound Bible-teaching church cannot be found, like-minded believers have the duty to start a home Bible fellowship.] [Return to text]

²⁵ Spiritual Organism: There is a complete and separate distinction between the Church as a "people of God" and Israel. The Church and Israel have separate promises and are distinguishable throughout all ages. The Scriptures, from Gen. 12:1 through the Gospels, deal with Israel as God's chosen earthly nation; in Acts 2 through Rev. 3:22, the focus is on the Church (people from all nations) as the people of God; in Rev. 4-19 the focus again is on Israel, the Church having been removed at the rapture (Dan. 9:24-27; Rom. 9-11; Gal. 3:17-18). Therefore, the teaching that the Church now possesses the promises of God originally given to the nation Israel (Dominion Theology/Reconstructionism/Kingdom Now), and that God is, thereby, through with Israel as a nation, is rejected (Gen. 12:1-3; Jer. 12:14,15; 16:15; 31:8-10,35-37; 51:5; Isa. 49:8,9a,11-17; 65:8,9; Ezek. 11:17-20; 36:8,12,22b,24,36b; 37:12-14,19-22,25-27; 39:25-29). [Return to text]

²⁶ Salvation: The Church itself serves no function in the "new birth" experience. The moment a lost sinner is led by the Holy Spirit to hear and believe the pure Gospel, he is reconciled to God through saving faith (John 5:24). The Church is never seen in the Word in an intermediary role, dispensing grace. God Himself effects the miracle of the new birth, totally apart from the works of men (Acts 10:43-48 cf. Acts 15:7-11). [Return to text]

²⁷ Local Church: The pastoral or elder (board) leadership of the local church is entrusted to qualified men of the body. They have the responsibility for the spiritual oversight of the body (Acts 14:23; 20:17,28-30; Titus 1:5-16; 1 Tim. 3:1-7; Heb. 13:17a). The chief elder/pastor-teacher, though on a par with and in submission to the elders of the body, has specific responsibility for the spiritual maturity of God's people, which includes leading the flock (overseeing that Scripture is followed in the overall activity of the church), teaching the Word, administering the Church, guarding the truth, warning the flock of false doctrine and spiritual dangers, exposing error, and separating from error (1 Tim. 3:15; 4:1,2,6,13,16; 6:20,21; 2 Tim. 1:13,14; 2:2,14; 4:1-4; Titus 1:9, 10a,11,13b; 2:1,15b; 1 Pe. 5:2,3; Eph. 5:11; Jude 3,4; 1 Jn. 4:1,6; 2 Jn. 10,11). [Return to text]

²⁸ Instruction: The teaching duties are given to the men of the church except as prescribed in Titus 2:3-5. Though completely and entirely man's spiritual equal (Gal. 3:28), God has specific roles/functions for women that are distinct and different from men's (1 Tim. 3:14,15; 2:11-15; 5:9,10,14; 1 Cor. 11:3-10; 14:33b-35; 1 Pe. 3:1-6). [Return to text]

²⁹ Fellowship: Biblical discipleship involves nurturing the individual's personal relationship with Christ through discipline of sin as it is clearly defined in Scripture. When open sin occurs in the church, the church must deal with the sin in ways as prescribed in Matthew Chapter 18. The discipline of church members insures the purity of the Body, provides a warning to others, and provides for the restoration of the erring brother (Jn. 7:24; Matt. 18:15-17; 1 Cor. 5:1-8,12,13; 1 Tim. 5:19,20; 2 Cor. 2:6-8). [Return to text]

³⁰Love: The love of Christ is an action [agap�] love (i.e., a willful "doing," self-sacrificing love) as opposed to merely an attitude of [phileo] love (i.e., an emotional, "feeling" love) (Jn. 3:16; 14:23,24; Gal. 2:20; 5:6b; Eph. 5:25; 1 Jn. 3:18,16a; 4:9,10,19,20; Rom. 5:8). [Return to text]

³¹Giving: Every local body of believers has the responsibility to adequately support faithful widows, orphans, and others in the fellowship who, for means beyond their control, are unable to support themselves (1 Tim. 5:3-10; Js. 1:27). [Return to text]

³²Ecumenism/Ecumenical Evangelism: Ecumenism is that movement which seeks the organizational unity of all Christianity and ultimately of all religions. Its principal advocates are the World Council of Churches and the National Council of Churches in the United States of America. Ecumenical Evangelism is that effort to promote the Gospel by bringing fundamentalists into an unequal yoke with theological liberals and/or Roman Catholics and other divergent groups. [Return to text]

³³ Neo-Orthodoxy: Neo-Orthodoxy seeks to close the gap between modernism and fundamentalism by expressing itself in the terms of orthodoxy while redefining its historical concepts with the substance of modernism; i.e., neo-orthodoxy affirms the transcendence of God, the finiteness and sinfulness of man, and the necessity of supernatural divine revelation of truth, yet it seriously departs from orthodoxy in accepting the views of destructive higher criticism, in denying the inerrancy of the Bible as historic revelation, in accepting religious experience as the criterion of truth, and in abandoning important fundamentals of the Christian faith. In short, it makes old-fashioned modernists sound theologically respectable. [Return to text]

³⁴Neo-Evangelicalism: Neo-Evangelicalism is that movement within evangelicalism characterized by a toleration of and a dialogue with theological liberalism. Its essence is seen in an emphasis upon the social application of the Gospel and weak or unclear doctrines of the inspiration of Scripture, Biblical creationism, eschatology, dispensationalism, "Biblical" feminism, and separation. It is further characterized by an attempt to accommodate Biblical Christianity and make it acceptable to the modern mind, particularly in the area of modern/pop psychology. [Return to text]

³⁵ Believers in the World: Separation is required from all forms of worldliness in activities, conduct, and appearance in order to be an example of a believer to an unbelieving world (Rom. 12:2; Js. 4:4; 1 Jn. 2:15,16; 1 Cor. 10:18-21; 2 Cor. 10:2-5; Jn. 15:17-20; 17:15,16). [Return to text]

³⁶ Christianize: Philosophies whose "roots" are antithetical to Christianity should not be made part of Christian worship or practice; if something is inherently pagan, occultic, and/or evil in its origin, all one's good intentions will not prevent Christians involved with it from becoming confused and compromised. Thereby, separation is the only alternative. [Return to text]

³⁷ Separation: We separate ourselves from all ecclesiastical apostasy and modernism as exhibited in such religious organizations as the National Council of Churches and the World Council of Churches, as well as the ungodly and unbiblical religious programs respected by society. In addition, other forms of ecumenism as they are practiced today (inclusive evangelism, neo-evangelicalism, the charismatic movement, etc.) will not be part of our practice or alliances. [Return to text]

³⁸ Fraternal Organizations/Secret Societies: We affirm the sinfulness of all organizations that (1) explicitly or implicitly deny the Holy Trinity, the Deity of Christ, or the vicarious atonement; (2) promise spiritual light apart from that revealed in the Holy Scriptures; (3) attach spiritual or eternal rewards to the works or virtues of men; and/or 4) embrace ideologies or principles that clearly violate an express teaching of the Holy Scriptures concerning the relationships of men to one another. [Return to text]

³⁹ Attitude Toward Strife and Military Service: We believe that the teaching of Scripture enjoins believers to love their enemies, to do good to them that hate them, to overcome evil with good, and inasmuch as possible, live peaceably with all men. Therefore, we conclude that it is not fitting for the Christian to promote or engage in strife between nations, classes, groups, or individuals. Thus, we reaffirm the Biblical teaching on non-resistance in war and peace (1 Jn. 2:6; Matt. 5:38-41,43-48; 26:50-52; Lk. 6:27-29; Jn. 18:36; 2 Tim. 2:3,4; Rom. 12:17-21; 13:8; 2 Cor. 10:3,4; Phil. 3:18-20; Gal. 5:22). [Return to text]

⁴⁰ Premillennial Return of Christ: The next event on the prophetic clock is the pretribulational rapture (1 Thes. 4:13-5:11) of the Church, following which the western world ruler (Dan. 9:27; 2 Thes. 2:1-12) will enter into an agreement to guarantee the sovereignty of Israel in their land. This agreement begins the seventieth week of Daniel (Dan. 9:24-26). During this time of seven years, known as the tribulation, the full wrath of God will be released against Israel and the nations in the judgments of seals, trumpets, and bowls, listed starting in Rev. 5 and ending in Rev. 16. Following the final bowl judgment, Jesus Christ will return to earth (2 Thes. 1:6-10; Rev. 19:11-16) to judge the nations (Matt. 25:31-46) and set up His kingdom first of all promised to Abraham, and will include the literal fulfillment of God's covenant promises (Jer. 33:14-26; Ezek. 36:25-28; Rom. 11:23-32). The one-thousand year earthly kingdom is the first phase of the eternal kingdom that will be everlasting (2 Sam. 7:13,16; see also Isa., Ezek.). [Return to text]

⁴¹ Soul Sleep: Soul sleep is the unbiblical teaching that the believer does not go immediately into the presence of the Lord at death, but that his soul sleeps in the grave until the Resurrection. [Return to text]

⁴² Conscious Punishment: Annihilationists erroneously teach that, although everyone will survive death and even be resurrected, the wicked will finally be destroyed, that is "annihilated." They teach that those not saved will not consciously exist forever in a place called hell or the lake of fire, but will either pass out of existence or be actively put out of existence by God (Rev. 14:11). [Return to text]


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